*************************************************************************
SHIVAT TZION
The Second Temple period begins when the Jews living
throughout the Persian Empire receive permission [from King
Cyrus] to return to Jerusalem and rebuild the Temple. [See Ezra
1:1-8.]
During this time period, better know as 'shivat Tzion' [the
return to Zion], only a small portion of the Exile returned. Led by
Zerubavel (a descendant of the House of David), these returnees
were inspired by their spiritual leaders: the prophets Chagai and
Zecharya.
The opening prophecies of both Chagai and Zecharya are
delivered in the second year of the reign of the Persian King
Darius (see 1:1 in each Sefer), some twenty years after they had
first arrived in Jerusalem. To appreciate the prophetic importance
of that year (and these prophecies), we begin our shiur with a
discussion of that historical setting.
THE TANACH STUDY CENTER www.tanach.org
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************************
CHANUKA - ITS BIBLICAL ROOTS
Is it simply by chance that Chanuka occurs on the 25th of
Kislev? Most students would answer with a definitive 'YES'. After
all, doesn't the word 'Chanuka' evolve from the popular acronym,
CHANU be-CHAF HEH - they rested [from battle] on the 25th (of
Kislev)? Presumably, then, had the battle ended (and/or had the
miracle of the Menora taken place) on a different date, we would
observe Chanuka on that day, rather than the twenty-fifth Kislev.
Correct?
Not really. A closer examination of various traditional
sources relating to Chanuka indicates quite the opposite:
* The book of Maccabees informs us that the decision to
rededicate the Temple on the 25th of Kislev was intentional.
* Furthermore, from an important passage in the book of
CHAGAI, it appears that the date of the 25th of Kislev had
already borne prophetic significance for the Second Temple,
since the time of its construction some two hundred years
earlier!
* Finally, according to the Midrash, it appears that the time of
year of Chanuka had been significant since the time of Adam
ha-Rishon. [This will be the topic discussed in Part Two.]
HIGH HOPES FOR BAYIT SHENI
The destruction of the First Temple and the subsequent exile
to Bavel left the people of Israel in an unprecedented condition.
Since the time of Yehoshua (i.e. for the past 900 years), the
nation of Israel had been living in its own land, while the Mishkan
(Tabernacle), and later the Bet Ha-mikdash (Temple), served as
their spiritual and national center. In addition, Israel had always
been sovereign in their land. Even in times of relative weakness,
Israel had never been subjugated to foreign rule. However, after
the Temple's destruction, Israel was left without its land, without
its Temple and without its sovereignty.
Near the close of the First Temple period, the prophet
Yirmiyahu had already forewarned the people concerning this
exile and destruction, proclaiming the sovereignty of Bavel over
Israel for the next 70 years (see Yirmiyahu 25:1-12). As Israel
had abused their own sovereignty, God punished them by
subjecting them to the 'yoke' of "melech Bavel" (see Yirmiyahu
27:12).
However, Yirmiyahu also foresaw the redemption of Israel at
the conclusion of these seventy years; promising Israel's return to
its land (and sovereignty), in a fashion even grander than their
original redemption from Egypt:
"Assuredly, a time is coming, declares the Lord, when it shall
no longer be said, 'As the Lord lives, who brought the
Israelites out of the land of Egypt,' but rather, 'As the Lord
lives, who brought out and led the offspring of the House of
Israel from the northland and from all the lands to which I
have banished them...' " (see Yirmiyahu 23:7-8).
So why do we celebrate CHANUKA on 'CHANUKA' (i.e. on
the 25th of Kislev)?
In this shiur, we attempt to explain why.
INTRODUCTION
Anyone, who has studied the book of Chagai, immediately
notices its connection to the date of Chanuka. Take for example
the following pasuk:
"Take note from this day forward, from the 24th day of the
ninth month (Kislev), from the day that the foundation was
laid for the Lord's House - take note..." (see Chagai 2:18).
Here we find that the construction of the second Temple
began on the 24th day (or 25th / see Further Iyun) of Kislev! And
in the prophecies delivered by Chagai on that special date, we
find promises for economic prosperity, as well as predictions of
great military victories over mighty enemies!
Could it be that this date and these themes be simply
'coincidental'?
Nevertheless, this promise of redemption was not
unconditional. As Yirmiyahu warned, it would only be realized if it
included in change in the people's attitude, i.e. Israel's seeking of
God:
"When seventy years of Bavel are over, I will take note of
you, I will fulfill for you My promise to bring you back to this
place... WHEN YOU CALL OUT to Me and come and pray to
Me, I will give heed to you. You will search for Me, and then
you will find Me..." (29:10-14).
Furthermore, in the book of Maccabees we are told how that
very same Temple (that built during the time of Chagai) was later
defiled by the Greeks on that day; and then re-dedicated by the
Hasmoneans - also on that very same day!
Again, this could be either an amazing coincidence, or it may
suggest that the 'roots of Chanuka' had already sprouted way
before the Hasmonean revolt began.
To show how and why, we begin our shiur with a quick
overview of the time period of Chagai and Zechariah, and their
respective prophecies.
[For a more complete background of this time period, it is
recommended that you first review Sefer Ezra chapters 1,3,
& 4; Sefer Chagai, and Sefer Zechariah chapters 1-4.]
As we would expect, God hoped that the returning exile
would establish a better and more just society, thus correcting the
ills of the First Temple period.
THE REALITIES OF SHIVAT TZION
At the end of these seventy years, Bavel's great empire
indeed fell to the Persians (as Yirmiyahu had predicted - see Ezra
1:1). In fact, Koresh [Cyrus the Great], the first king of this newly
founded Persian empire, issued an edict allowing the Jews to
return to Jerusalem to rebuild their Temple (see Ezra 1:1-6).
Generous a declaration as it was, it granted the Jews only
religious autonomy, not political sovereignty. For example,
Zerubavel - the political leader of the returning Jews - is
consistently referred to as "pechat Yehuda" - the GOVERNOR of
Judah (Chagai 1:1, 2:2). His contemporary Yehoshua ben
Yehotzadak served as the Kohen Gadol (high priest).
[Unfortunately, the study of NEVI'IM ACHARONIM (the
later prophets), and especially TREI ASAR, has taken a
back seat in Jewish education. For those of you who
never found the hour or so that it takes to read the books
of Chagai, Zecharya, and Ezra, Chanuka 'vacation' would
be an opportune time. The following shiur should provide
you with the historical background that will help you
appreciate their content.]
1
Now, to understand what went wrong during that time period
(and how it relates to Chanuka), we must undertake a quick study
of Sefer Zecharya.
Unfortunately, only a small percentage of the exile returned;
and this small population managed only to build the Mizbeiach
[altar] (see Ezra 3:2-6). Attempts to begin construction of the new
Temple were thwarted by the local non-Jewish population (see
Ezra 4:4-5). In short, the general situation was quite pitiful, as
stated quite explicitly in Ezra 3:12, Zecharya 4:8-10, and Chagai
2:1-6.
Clearly, Yirmiyahu's prophecies of a grand redemption
remained only partially fulfilled. Now, it became the challenge of
the prophets of shivat Tzion - Chagai and Zecharya - to revive
this redemption process.
Some 18 years later, as Daryavesh [Darius the Great]
assumes the throne of the Persian Empire, a new window of
opportunity opens for the people of Israel to resume their
construction of the Second Temple.
ZECHARYA - IT'S TIME TO REPENT
Sefer Zecharya also opens in the second year of Darius' rule.
However, in contrast to Chagai, who emphasized the nationalistic
aspects of the redemption process, Zecharya delivers a more
'spiritual' message. His opening prophecy implores the people to
perform proper repentance; only then will God return to his
people:
"SHUVU EILAI... - Return to me, says the Lord... and I will
return to you" (1:3).
The next six chapters continue with Zecharya's various
prophetic visions describing the return of God's Divine Presence
to Jerusalem. [It is recommended that you scan these chapters
to verify this point.]
Chagai and Zecharya strike a critical balance between two
conflicting ideals in the redemption process. Economic and
political growth, however essential to national revival, serves only
as vehicles to attain the higher goal of creating a nation devoted
to God. Zecharya balances the important nationalistic aspirations
of Chagai by emphasizing the need for repentance, an
indispensable prerequisite for the return of the SHECHINA.
[In modern day terms, one could say that Chagai wore a
'kippa seruga', while Zecharya donned a 'kippa
shechora'. However, they worked together as a team.]
CHAGAI - IT'S TIME TO BUILD
It is in this setting, on Rosh Chodesh Elul during the second
year of Darius, that Sefer Chagai opens:
"In the second year of King Darius... the word of the Lord
came through the prophet Chagai to Zerubavel ben
She'altiel, the governor of Judah, and to Yehoshua ben
Yehozadak, the high priest. Thus said the Lord of Hosts:
These people say, 'The time has not yet come for the
rebuilding the House of the Lord.' And the word of the Lord
continued: Is it the time for you to dwell in your paneled
houses, while this House is lying in ruins?" (Chagai 1:1-4).
As the redemption process had yet to materialize, Chagai
complains that the people lack the necessary enthusiasm to
pursue the construction of the Mikdash. There may have even
been some logic behind this attitude. After all, the first Bet
Ha-mikdash had been built only after a monarchy had been firmly
established and Israel had achieved economic prosperity (see
Shmuel II 7:12-13, Melachim I 5:5, 5:16-19, and Devarim 12:911). Due to the lack of sovereignty and prosperity during these
early years of 'shivat Tzion', a general feeling of apathy prevailed
(see Chagai 1:2, 2:3, and Zecharya 4:10).
Chagai's opening prophecy challenges this apathy by calling
for a national process of soul-searching and a united effort to
rebuild the Mikdash. To increase their enthusiasm, Chagai also
promises the people that this campaign will yield economic
prosperity and political sovereignty (see 1:8-9, 2:7, 2:15-19).
This balance is underscored in one of Zecharya's most
famous prophecies, [and not coincidentally,] the Haftara reading
for Shabbat Chanuka (2:14->4:7). Note how this Haftara begins:
"Shout for joy, fair Zion! For lo, I come; and I will dwell in
your midst - declares the Lord... The Lord will take Judah to
Himself as his portion... and he will choose Jerusalem once
more." (2:14-16)
Zecharya begins by telling the people to rejoice in
anticipation of the SHECHINA's return. Following these words of
hope comes a charge to Yehoshua, the High Priest, reminding
him that he must follow God's commandments and work together
with Zerubavel. The prophecy climaxes with the vision of the
MENORA surrounded by two olive branches. The meaning of
this image is explained as an exhortation to Zerubavel:
"This is the word of the Lord to Zerubavel: Not by might
('chayil'), nor by power ('koach'), but with My spirit ('ruchi'),
says the Lord" (4:6).
Chagai thus presents a straightforward challenge: First build
the Mikdash, thereby directing the nation's devotion to God, and
then Am Yisrael will be worthy of attaining their sovereignty and
economic prosperity.
The people accept Chagai's challenge and prepare the
materials for rebuilding the Temple (see chapter 1). Then, on the
24th of Kislev, the day before construction was to begin, Chagai
delivers his concluding message. In his two prophecies that he
delivers on this momentous day, Chagai emphasizes the same
central points that he had made earlier. Not only will economic
prosperity return (see 2:15-20, quoted above), but political
sovereignty as well:
"And the word came to Chagai a second time on the 24th day
of the month. Speak to Zerubavel the governor of Judah: I
am going to shake heaven and earth, and I will overturn the
thrones of kingdoms and destroy the might of the kingdoms
of the nations. I will overturn chariots and their drivers,
horses and their riders shall fall..." (2:21-23).
This emphasis of 'ruach' over 'chayil & koach' emerges as
God's primary message to Zerubavel, for he is the political leader
to whom sovereignty is destined to return. Specifically, he must
be reminded of the need to strike this proper balance.
Zecharya's prophecies were optimistic and upbeat, but their
fulfillment was conditional. In his concluding prophecy of the
second year of Daryavesh, Zecharya explicitly articulates this
stipulation:
"Men from far away shall come and take part in the building
of the Temple of the Lord, and you shall know that I have
been sent to you by the Lord, IF ONLY YOU WILL OBEY the
Lord your God!" (6:15).
THE 'DARK AGES' OF BAYIT SHENI
Unfortunately, the prophecies of Chagai and Zecharya - of
prosperity, sovereignty and the "SHECHINA's return - never
materialized during that time period, nor during the following
generations. Sefer Ezra remains silent concerning what
happened after the completion of the Temple's construction in the
sixth year of Daryavesh, but the situation appears to have been
deplorable. By the time that Ezra and Nechemya arrive from
Bavel in the next generation, they find a city in ruins and
widespread intermarriage; and even 'chillul shabbat'. Not to
mention the fact that Am Yisrael remained under Persian
Unfortunately, during that time period (although the Temple
was built) this vision was never fulfilled. [In our study of the
prophecies of Chagai's contemporary - Zecharya - we will explain
why.] Nonetheless, these closing words of Chagai likely echoed
in the ears of the Hasmoneans some two hundred years later, as
they triumphed over the great Greek armies, thus restoring Israel
sovereignty. [See Rashi on Chagai 2:5-7!]
2
sovereignty; proven by the fact that both Ezra and Nechemya
received whatever authority they had from the Persian king.
Israel remained under Persian and then Greek rule for
several hundred years. Apparently, throughout this period they
had failed to meet the condition set by Zecharya and earlier by
Yirmiyahu, calling for Israel to repent in order to earn their full
redemption.
[Rav Yehuda Ha-Levi, in Sefer Ha-Kuzari II.24,
addresses the issue of these unfulfilled prophecies in a
similar fashion. He mentions inadequate teshuva as well
as the exiles' disinterest in returning to Israel. See also
Yoma 9b, where Reish Lakish and Rav Yochanan explain
why the Shechina never returned during Bayit Sheni.]
prophecy, "I will shake the heavens and earth" refers to "the
miracles that occurred for the Hasmoneans."
The selection of the 25th of Kislev as the date for the
dedication of the restored mizbeiach and Temple accessories
demonstrated the Hasmoneans' view of their impressive military
victory as the fulfillment of Chagai's prophecy.
A SIGN or A REASON
Did the SHECHINA return as well (as foreseen by
Zecharya)? The Hasmoneans may have perceived the miracle of
the "pach ha-shemen" [cruse of oil] as a divine signal to this
effect. Recall that the central vision of Zecharya revolves around
the Menora (see 4:1-7). In that prophecy, not only does Zecharya
envision the return of the SHECHINA, but also the return of
sovereignty. Though not the reason for establishing Chanuka,
the discovery of the cruse of oil with the seal of the Kohen Gadol,
and the ensuing miracle that occurred when lighting the Menora,
most likely provided the Sages with a divine 'sign' of the prophetic
significance of the Hasmonean victory, and hence worthy of
commemoration.
Our explanation so far has shown that the primary reasons
for the establishment of Chanuka as an annual holiday were the
military victories and the dedication of the Bet Ha-mikdash. Why
do Chazal in later generations emphasize primarily the miracle of
the oil? [See Masechet Shabbat 21b, see also Maharsha on 21b
regarding the question "Mai Chanuka?".]
As mentioned earlier, Zecharya's primary prophecy is his
vision of the menora surrounded by two olive branches. This
prophecy first and foremost transmitted the critical message of
the predominance of spirituality ('ruach') over physical strength
('chayil' and 'koach'). Only through this emphasis on spirit could
the people avoid the pitfalls of the monarchy of the First Temple.
The miracle of the oil may have been seen as symbolic of this
prophecy.
For good reason, then, the Sages placed such a heavy
emphasis on the miracle of the oil. The Hasmoneans and those
living through the revolt viewed the military victories, the return of
Jewish sovereignty, and the rededication of the Mikdash - the
fulfillment of Chagai's prophecies - as the source for celebration.
The Sages feared however the dangers of the Hasmoneans'
newfound political power. Observing the gradual religious decline
of the Hasmonean Dynasty, the Sages felt it necessary to stress
specifically this message of Zecharya: "Lo be-chayil ve-lo
be-koach ki im be-ruchi."
Though still unrealized, these vital prophecies had most likely
earned their place in the collective Jewish awareness, as they
reflected the optimistic goals of the Second Temple. One might
conjecture that the people annually commemorated the
anniversary of the original construction date, the 25th of Kislev.
They may have viewed this day as an appropriate time to recall
the hopeful prophecies of Chagai, pronounced on the preceding
day, the 24th of Kislev.
THE RISE OF HELLENISM
Later during the Second Temple period, as the Jews lived
under Greek rule, Hellenistic culture gradually established its
dominance. The rise of Hellenism climaxed with the famous
decrees of Antiochus IV in 167 BCE, the details of which are
recorded in Sefer Ha-Makkabim I (see chapters 1->4). There we
learn that after these edicts, the Hellenists erected an idol on the
mizbeyach on the 15th of Kislev of that year. They waited,
however, until the 25th of Kislev before offering sacrifices
thereupon. On that same day, they began killing women who
circumcised their children.
It stands to reason that the Hellenists selected the 25th of
Kislev intentionally, 'le-hach'is' [to spite], well aware of its religious
and nationalistic significance.
THE REVOLT & THE RETURN TO THE MIKDASH
The Hasmonean revolt began that same year, and three
years later Judah secured control of Jerusalem and purified and
rededicated the Mikdash. It is commonly assumed that the battle
to liberate the Temple Mount from the Greeks ended on the 25th
of Kislev, and on that same day they began the daily sacrifices
(including the lighting of the menora). According to this account,
sheer coincidence determined the celebration of Chanuka on this
historic date.
A different picture, however, emerges from other traditional
Jewish sources. Megillat Ta'anit records the 23rd of Cheshvan of
that year, as well as the 3rd of Kislev, as days of celebration and
rejoicing, marking dates of key victories in the Hasmoneans'
struggle for control of the Temple mount.
The account in Sefer Ha-Makkabim (see 4:36-60) also
suggests that the Temple's dedication ceremony was intentionally
set for the 25th of Kislev, to coincide with the very same day on
which it was defiled, three years prior (see 4:52-56). It also
seems from Sefer Ha-Makkabim that the construction of the new
accessories of the Mikdash and the mizbeiach took several
weeks (see 4:40-51).
Considering that the Temple Mount came under Hasmonean
control already in Cheshvan, and in light of the account in Sefer
Ha-Makkabim, one may reasonably conclude that the decision to
dedicate the Mikdash specifically on the 25th of Kislev was
intentional. This day not only marked the date of its original
construction, but also symbolized the prophetic ideals and
aspirations of Bayit Sheni. Most likely, they selected this date for
the precise same reason that the Hellenists had picked this date
three years earlier: because of its prophetic and historic
significance (since the time of Chagai).
As mentioned earlier, the Hasmoneans most probably saw
themselves as fulfilling Chagai's prophecies. In fact, Rashi seems
to concur. In his commentary to Chagai 2:6, Rashi writes that the
BA-YAMIM HA-HEM - BA-ZMAN HA-ZEH!
Even after the destruction of the Temple, we continue to
celebrate Chanuka, confident that another opportunity for the
realization of these prophecies will arise.
The message of Chanuka for our own generation, just as it
was two thousand years ago, carries a similar message. To
some extent, the prophecies of Chagai have been fulfilled.
Sovereignty and economic prosperity have returned to Israel in its
own land. Will the prophecies of Zecharya also be fulfilled? Just
as before, it will depend on our ability to find the proper balance
between 'ruach', 'chayil' and 'koach'.
==================
CHANUKA - ITS BIBLICAL ROOTS - Part Two
INTRODUCTION
In our first shiur on Chanuka, we discussed how the date - 25
Kislev - was not incidental. Rather it was intentionally chosen by
the Hasmoneans to celebrate the dedication of the Temple
because of its prophetic significance since the time of the prophet
Chagai. [Recall how Chagai delivered his prophecy concerning
the great potential of the Second Temple on the 24th of Kislev
(see Chagai 2:10-24), as construction of that Temple was about
to begin.]
In that shiur, we explained the significance of the 25th of
Kislev during the Second Temple period, as its original
3
construction began on that day. However, we did not explain why
that day was originally chosen to begin that construction.
One could speculate that this date was simply incidental, i.e.
it just so happened that the building materials were finally ready
on that day. In the following shiur, we posit that this date may
have been chosen intentionally, because of its significance - since
the time of Creation!
Hence, we can assume that this time of the year already
carried religious and agricultural significance during the First
Temple period. We will now show why this time of the year took
on historical significance as well, during the time period of the
Second Temple. To do so, we must return once again to Sefer
Chagai and history of 'shivat Tzion'.
IS THIS A TIME TO BUILD?
As we discussed in Part One of this Chanuka shiur, the 24th
(or 25th) of Kislev was chosen as the day to begin construction of
the Second Temple during the time period know as 'shivat Tzion'
(Zerubavel et al - see Sefer Chagai & Ezra chapters 1->4). In
anticipation of that momentous day (after almost twenty years of
anticipation), Chagai delivered a very enthusiastic prophecy
expressing the great hopes for that Temple.
When studying those events during the second year of
Darius, it is not at all clear why that date was chosen to begin
construction. After all, Chagai's first 'call for action' to build the
Temple was delivered on the first of Elul that year (see 1:1). He
delivered yet another speech on this same topic on the 21st of
Tishrei (see 2:1). Yet, it is only several months later, at the end of
Kislev when construction actually began (see 2:10, 15, & 18).
One could conclude that it simply took a few months to
gather the necessary building materials, and hence the delay.
However, when we consider the fact that it took some five years
to build that Temple (see Ezra 6:13-15, re: its completion on 3
Adar, during the sixth year of Darius), the timing of this
groundbreaking ceremony becomes even more difficult to
understand. The question isn't why they waited so long, but
rather why were they in such a rush to start! Let's explain why.
Anyone who is familiar with the weather in Israel knows that
late Kislev is no time to start a building project. It's too cold and
rainy. Why allow the wood to become damp (see Chagai 1:8),
and why work in muddy and cold conditions. It would have made
much more sense to continue gathering the material, but wait until
the spring to begin the actual construction.
Instead, it appears that Chagai intentionally wanted to 'break
ground' during this 'darkest time of the year'. Most likely, the
'heavy construction' only began in the spring, yet Chagai wanted
to do something 'symbolic' that would lift the people's spirits at
this significant time of the year. He intentionally chose the last
week of Kislev, because it was the darkest time of the year!
To appreciate this assumption, we must return once again to
the description of this time period in Sefer Chagai and Sefer
Zecharya, noting why the people's spirits needed some lifting.
But first, we must explain the connection between 25 Kislev and
the winter solstice.
THE FIRST WINTER
In Masechet Avoda Zara (see 8b), the Gemara records a
very interesting Midrash about Adam ha-Rishon's first winter.
First, the Mishna notes various pagan holidays when it is
forbidden to conduct business (with idol worshippers). Then, the
Gemara explains the origin of some of these holidays. In regard
to the origin of Saturna and Kalanda, the Gemara records the
following story. [As you read it, note how it relates to the time of
year of Chanuka.]:
“Kalanda is the eight days after the winter solstice, and
Saturna is eight days beforehand. The Rabbis taught: As
Adam ha-Rishon [created in Tishrei] noticed [during the first
three months of his life] how the days slowly became shorter
and shorter - He said: Woe to me, because of my sin [in Gan
Eden] the world is getting darker [as soon there would be no
more light] and will return to 'tohu va-vohu' - and this must be
my 'death sentence'. [Instead of accepting this imminent
fate, Adam ha-Rishon overcame his depression] and took
upon himself to fast, pray and repent.
After eight days, Adam noticed that the days indeed had
begun to lengthen. Realizing that this is 'minhago shel olam'
[the way of the world], he made a celebration for eight days
[giving thanksgiving to the Almighty]. The next year, he
made these days holidays. He [Adam] had good intentions
[when making these holidays; however] they [his offspring]
turned them into holidays of idol worship" (Avoda Zara 8a,
see also Rambam Hilchot Avoda Zara - Chapter One).
[It should be noted that in the Roman Empire, a popular
pagan holiday was celebrated at the end of December,
which (according to historians) later evolved into Xmas.]
This Midrash already points to a thematic connection
between Chanuka (an eight day celebration) and this time of year
(the winter solstice). It should not surprise us that Adam haRishon noticed this winter solstice, and properly related this
phenomenon to God Himself; while his offspring (living in a
pantheistic culture) instituted a pagan ritual to mark this critical
time of the solar year.
However, this Midrash also alludes to a human psychological
phenomena as well, i.e. what we call winter depression. [It is well
known that lack of sunlight leads to depression.] Adam haRishon did not simply give up [or get drunk at a New Year's party]
at this depressing time in his life; instead, he transformed it into a
time for introspection and repentance, with hope for a better
future.
Now that we have found the 'roots' of Chanuka in the story of
Creation, we will now examine other Jewish sources that relate to
the importance of this time of the year.
THE DARKEST TIME OF THE YEAR
In a lunar calendar, it is impossible to set a precise date for
the winter solstice. Nonetheless, because Nissan is always set
for the spring by definition (see Shmot 12:1-2 and Devarim 16:1,
note that if Adar is too early, we add a second Adar ['ibur shana']
to ensure the Nissan will become the first month of spring), the
winter solstice will always fall either in late Kislev or early Tevet.
As the winter solstice is basically the longest night of the
year, then these months are the 'darkest'. However, when we
consider that the moon provides at least a small amount of light in
the evenings; to find the 'darkest nights' of the year we must
consider the phases of the moon as well. If you know your
astronomy lessons, you'll remember that the darkest nights of any
month is always during the last week (i.e. the fourth week of the
month). During that week, the moon rises very early in the
morning and wanes from a crescent to a sliver. For all intents
and purposes, it remains unseen. Hence, the last week of any
month is always the darkest.
Therefore, if we are to choose the darkest and longest nights
in a lunar calendar year, the last week of Kislev is definitely the
'best choice'. [This can explain why Chanuka begins on 25
Kislev, and why 24 Kislev in Sefer Chagai could be considered
more or less the same date.]
Let's return now to Sefer Chagai to explain how the events of
'shivat Tzion' relate to this 'darkest time of the year'.
BIKKURIM
A very interesting mention of Chanuka, once again in relation
to the solar year, is found in Masechet Bikkurim. The Mishna
(see I:6) states that Bikkurim [the first fruits] can be brought to the
Mikdash [Temple] between the holidays of Shavuot and Sukkot.
But if necessary, one can even bring them until Chanuka!
This Mishna suggests that Chanuka marks the very end of
the agricultural year. [Recall that 'olives' are the final crop of the
seven species to ripen in the land of Israel (usually in the early
fall). In a very interesting article on this topic in Megadim vol. 8,
Rav Yoel bin Nun suggests that, historically (during the first
Temple period), this time of year may have included an 'olive oil'
festival of some sort, marking the conclusion of the olive harvest
and the year's oil production.
4
A FESTIVAL OF LIGHTS
This background can also help us understand the famous
Gemara in Masechet Shabbat concerning the custom of lighting
candles on Chanuka (see 21b). Recall how the Gemara explains
that the original custom [i.e. before the 'mehadrin' customs] was
simply to light one candle for each household ["ner ish u-beito"].
This 'original custom' now makes sense, for lighting a candle
each night at this 'time of darkness', represents a sense of 'hope',
and even more so when we consider the prophecies of Chagai
and Zecharya.
Furthermore, lighting with olive oil at this time of year, takes
on additional meaning, based on the laws of Bikkurim (noted
above), and the completion of last year's fruit harvest.
It is interesting to note that Josephus, in Antiquities, adds an
important comment re: Chanuka. Recall that Josephus himself
was a 'kohen'; who participated in the great revolt against Rome
(then 'switched sides' in the middle). He wrote his history works
during the decade after the destruction of the Second Temple
(some two hundred years after Chanuka). As he concludes the
story of how the Hasmoneans dedicated the Temple on 25 Kislev,
he makes the following remark:
"And from that time to this we celebrate this festival and call it
LIGHTS. I suppose the reason was, because this liberty
beyond our HOPES appeared to us, and that thence was the
name given to that festival" (see Antiquities VII:7).
LIFTING LOW SPIRITS
Recall Chagai's opening censure of the people in the second
year of the reign of Darius:
"The people are saying - the is not the proper time to uild a
House for God..." (see 1:2-4).
Considering their situation, the people have ample reason to
make such a claim. After all, only a very small group of people
returned to Tzion, while the majority of Am Yisrael remained in
Bavel. Furthermore, Israel had not regained its sovereignty, while
their economic situation remained quite pathetic (see 1:3-> 2:9).
This setting explains why it was necessary for Chagai to repeat
his promise that both prosperity and sovereignty would return,
should the nation indeed build the Mikdash.
To show how 'depressed' the people truly were during this
time period, let's quote several statements of Chagai and
Zecharya. For example, Chagai says:
"Who is there you among you who remembers the glory of
this House in its former splendor? How does it look to you
now? It must seem like nothing to you! So be strong O'
Zerubavel - be strong..." (Chagai 2:3-4).
[See also Chagai 1:13-14.]
"The glory of this latter House will one day be even greater
than the glory of the First Temple, claims the Lord, and in this
place I will grant prosperity and peace, declares the Lord of
Hosts" (see 2:8-9).
Here we find 'testimony' that soon after the destruction, the
focus of Chanuka had already turned to the custom of lighting
candles - a holiday of LIGHTS - and the theme of this holiday
relating to 'hope', and not simply thanking God for a military
victory.
Zecharya, a contemporary of Chagai (speaking during this
same year - see 1:1), tells the sad people to rejoice:
"Roni ve-simchi bat Tzion - Be joyful and rejoice daughter of
Tzion, for I am coming to dwell in your midst declares the
Lord..." (see Zecharya 2:14).
MAI CHANUKA?
This background can also shed light on the Gemara's
question "Mai Chanuka" - What is Chanuka; and its subsequent
answer relating to 'nes pach ha-shemen' - the famous miracle of
the small flask of oil that lasted eight days [see Masechet
Shabbat 21b].
As the Maharsha explains (ibid), the reason for celebrating
Chanuka is not the miracle of 'pach ha-shemen', but rather the rededication of the re-built Temple ['chanukat ha-Mizbeiach']. The
Gemara's question is not why we celebrate Chanuka, but rather
for what reason do we light candles on Chanuka!
In a similar manner, the Maharal in "Chiddushei Aggadot" on
Shabbat 21b explains that the primary reason for Chanuka was
'chanukat ha-mizbeiach', while the miracle was a 'sign from
Heaven'.
But when we examine the miracle itself, it also echoes a
similar theme of hope in a time of darkness. First of all, just the
idea of finding one tiny container of pure oil is against all odds.
But even more significant is the striking similarity between this
miracle and the miracle described in II Melachim 4:1-7. In that
story, a widow finds herself in a hopeless situation, as her
creditors are about to seize her two sons as slaves in lieu of an
outstanding debt. All she owns is a small jug of oil; but Elisha
instructs her to use that small jug to fill up numerous empty
vessels, which she can sell to pay back her debt.
Here we find a story of a widow in a destitute situation, where
a small jug of oil represents her only ray of hope for a better
future.
Carrying a very similar message, the story of 'nes pach hashemen' carries a similar message of hope for Am Yisrael, as we
remember the glorious days of the Hasmonean victory.
The strength of the Jewish people throughout all generations
has been its ability to remember its loftiest dreams even during
times of its greatest despair. It is this theme that keeps Chanuka
meaningful in every generation, especially in our own.
Furthermore, Chanuka should remain a meaningful time of
the year for us, just as this was for Adam ha-Rishon - not only a
time of hope, but also a time for introspection and prayer.
As Chanuka approaches, let us 'hope' and 'pray' that the
darkest times of our present crisis already lay behind us, and that
we can look forward to a time of spiritual growth and prosperity.
Due to their predicament, as described by Chagai, the people
are understandably quite sad; therefore Zecharya makes several
efforts to give them hope. For example, after his famous vision of
the Menora in chapter four, he explains how it is truly God behind
this building project, warning the cynics not to make fun:
"Zerubavel's hands have founded this House, and
Zerubavel's hands shall complete it! Then you will know that
God has sent me - KI MI BAZ LE-YOM KTANOT - For who
belittles this day of small beginnings! (see 4:8-10).
From Zecharya's statement, it is quite clear that there were
many cynics who doubted the potential of this building project that
was about to begin.
A TIME OF HOPE
Unfortunately, during the time of Zerubavel, these hopes
were never fulfilled. In Part One of this shiur, we explained how
the Hasmoneans may have understood their own military victory
over the Greeks as a fulfillment of these prophecies. This also
explained why they may have intentionally chosen the 25th of
Kislev to mark the dedication of their rebuilt Temple.
However, towards the end of the Second Temple period, and
especially after its destruction, the question arose as to whether
there was any value in the continuation of the celebration of
Chanuka. After all, why celebrate the re-dedication of a Temple
that had been destroyed, and national redemption during a time
of Exile. [Recall that all the other dates of Megillat Taanit had
been nullified.]
Based on our above discussion, one could suggest a deeper
reason for the celebration of Chanuka, especially after the
destruction of the Second Temple.
After the 'churban' [destruction of the Temple], Chanuka
marks not only a time to remember what did happen, but may
also serve as a reminder of our hope for redemption, that could
happen once again - should we be deserving. Even during our
darkest times of Exile and destruction, Am Yisrael needs a yearly
'reminder' that there remains hope that one day the prophecies of
Chagai and Zecharya will be fulfilled.
5
Chanuka sameach,
menachem
============
FOR FURTHER IYUN
1. Concerning whether the construction got underway on the
24th or 25th of Kislev, note 2:15, which indicates that construction
was to begin the next day:
"On the 24th day of the ninth [month], in the second year of
Daryavesh (Darius), the word of the Lord came to the prophet
Chagai... And now, take note from this day forward, as long as no
stone has been laid on another in the House of the Lord... for
from this day on I will send blessings..." (see 2:10-19).
It is clear from verses 15 and 18 above that the construction
of the Temple was to begin the next day, on the 25th of Kislev.
Several hundred years later, that very same Temple was
rededicated on the 25th of Kislev.
2. In his article "Yom Yisud Heikhal Hashem," Megadim Vol. 12,
Rav Yoel Bin-Nun addresses this question at length. His
approach emphasizes the agricultural importance of this date,
marking the end of the olive harvest and the finale of the
agricultural season of the previous year. He also deals with the
historical importance of this date and its relationship to Chagai
and Zecharya, as presented in this shiur in a more simplified
manner.
3. Chayil can also imply economic prosperity; see Devarim 8:17 in
its context. This understanding would relate nicely to the
prophecy of Chagai.
See chap 1:54-61, Sefer Ha-Makkabim I, part of the
Apocrypha. Although this book is not prophecy, its style indicates
that the author was a God-fearing Jew. See Avraham Kahane's
introduction to "Ha-Sefarim Ha-Chitzonim" (Hebrew).
4. See Sefer Ha-Makkabim I chapter 4:36-60. From this account,
it appears that more than one day was necessary to prepare the
mikdash for the dedication ceremony on the 25th of Kislev. It was
necessary to build a new mizbeiach, shulchan, menora etc.,
prepare the courtyards, and remove all the pagan idols.
5. See Masechet Avoda Zara 8a (right after the Mishna). The
Gemara suggests that the season of Chanuka had already
carried significance since the time of Adam ha'Rishon!
6. The "semel ha-medina" - Israel's national symbol - is modeled
after Zecharya's menora (see 4:1-9 and the Knesset Grounds).
In your opinion, based on the nevu'ot of Zecharya, was this a
good choice?
6